The Unitarian Universalist religious movement is small in numbers, but has a long history as a radical, reforming movement within Protestantism, coupled with a larger, liberal social witness to the world. Both Unitarianism and Universalism began as Christian denominations, but rejected doctrinal constraints to embrace a human views of Jesus, an openness to continuing revelation, and a loving God who, they believed, wanted to be reconciled with all people. In the twentieth century Unitarian Universalism developed beyond Christianity and theism to embrace other religious perspectives, becoming more inclusive and multi-faith. Efforts to achieve justice and equality included civil rights for African-Americans, women and gays and lesbians, along with strident support for abortion rights, environmentalism and peace. Today the Unitarian Universalist movement is a world-wide faith that has expanded into several new countries in Africa, continued to develop in the Philippines and India, while maintaining historic footholds in Romania, Hungary, England, and especially the United States and Canada. This second edition of Historical Dictionary of Unitarian Universalism contains a chronology, an introduction, an appendix, and an extensive bibliography. The dictionary section has over 400 cross-referenced entries on people, places, events and trends in the history of the Unitarian and Universalist faiths including American leaders and luminaries, important writers and social reformers. This book is an excellent resource for students, researchers, and anyone wanting to know more about Unitarian Universalism.

The Mormon Culture of Salvation presents a comprehensive study of Mormon cultural and religious life, offering important new theories of Mormonism - one of the fastest growing movements and thought by many to be the next world religion. Bringing social, scientific and theological perspectives to bear on the Church of Jesus Christ of Latter-day Saints, Douglas Davies draws from theology, history of religions, anthropology, sociology and psychology to present a unique example of a truly interdisciplinary analysis in religious studies. Examining the many aspects of Mormon belief, ritual, family life and history, this book presents a new interpretation of the origin of Mormonism, arguing that Mormonism is rooted in the bereavement experience of Joseph Smith, which influenced the development of temple ritual for the dead and the genealogical work of many Mormon families. Davies shows how the Mormon commitment to work for salvation relates to current Mormon belief in conversion, and to traditional Christian ideas of grace. The Mormon Culture of Salvation is an important work for Mormons and non-Mormons alike, offering fresh insights into how Mormons see the world and work for their future glory in heavenly realms. Written by a non-Mormon with over 30 years' research experience into Mormonism, this book is essential reading for those seeking insights into new interdisciplinary forms of analysis in religion, as well as all those studying or interested in Mormonism and world religions. Douglas J. Davies is Professor in the Study of Religion in the Department of Theology, Durham University, UK. He is the author of many books including Death, Ritual and Belief (Cassell, 1997), Mormon Identities in Transition (Cassell, 1994), Mormon Spirituality (1987), and Meaning and Salvation in Religious Studies (Brill, 1984).

In twenty-two simple yet profound reflections, seasoned minister, Mark Belletini, explores the many and varied forms of grief. His honest, poetic essays serve as a prism, revealing the distinct colours and manifestations of grief in our lives. He addresses the way we respond to the loss of people in our lives, loss of love, loss of focus and loss of the familiar - understanding that grief is as much a part of our lives as our breathing. Belletini uses specific and personal stories to open up to the universal experience. NOTHING GOLD CAN STAY is a gift of awareness, showing how the shades of grief serve our deepest needs.

In 1945, Elsie C. Bechtel left her Ohio home for the tiny French commune of Lavercantiere, where for nearly three years she cared for children displaced by the ravages of war. Bechtel's diary, photographs, and letters home to her family provide the central texts of this study. From 1945 to 1948, she recorded her encounters with French society and her immersion in the spare beauty of rural France. From her daily work came passionate musings on the emotional world of human interactions and evocative observations of the American, Spanish, and French co-workers and children with whom she lived. As a volunteer with the Mennonite Central Committee (MCC), Bechtel was part of the war relief efforts of pacifist Quakers and Anabaptists. In France between 1939 and 1948, MCC programs distributed clothing, shared food, and sheltered refugee children. The work began in the far southwest of France but, by the time Bechtel completed her service in 1948, had moved to the Alsace region, where French Mennonites clustered. Bechtel's writings emerged from a religious context that included much travel, but little reflection on the significance of that travel. Yet, religiously motivated travel-an old tradition in southwest France-shaped Bechtel's life. The authors consider her experiences in terms of religious pilgrimage and reflect on their own pilgrimage to Lavercantiere in 2006 for a reunion with some of the people marked by the broader effort that Bechtel joined. To understand Bechtel's experiences and prose, the authors examined archival sources on MCC's work in France, gathered oral and written narratives of participants, and researched other war relief efforts in Spain and France in the 1930s and 1940s. Drawing on these various contexts, the authors establish the complexity, but also the significance, of pilgrimage and humanitarian service as intercultural exchanges.

Jacob Phillips employs key coordinates of cultural theory to discern how the notion of English sensibility applies to John Henry Newman, with a detailed study of Newman's lifelong conflict with his own cultural identity. Phillips compares Newman's early Anglican work, featuring integral qualities of 'reserve', 'pragmatism' and 'moderation', and compares them both with Newman's later critiques of his own work, and the ways in which English tendencies resurface in his mature work. This book thus sheds new light on the complexity of Newman's Englishness, as well as the broader lineaments of English theology, by examining the body of scholarship on Newman, English culture and Newton's fluctuating proximity and distance, English sensibility and Newman's distance after his conversion. Phillips also contributes to theological reflection on culture more generally, by discerning how theological subject matter is always determined by cultural expression, and yet expands the reach of that expression to attain a scope more fitting to its proper scope; the ultimate universality of God.

A.W. Tozer maintained that a theologian's message must be 'both timeless and timely', a sentiment borne out in the fact that his writing on worship still acts as an urgent warning today. Tozer is primarily concerned with the loss of the concept of 'majesty' from the popular mind and more importantly from the thinking of the church. He sees the church as having surrendered her once lofty concept of God - not deliberately, but little by little and without her knowledge. With this comes a further loss of religious awe and a sense of the divine presence, of an appropriate spirit of worship and of our ability to withdraw inwardly to meet God in adoring silence. Tozer addresses this problem, to go back to the causes of the decline and to understand and correct the errors that have given rise to our devotional poverty. 'It is impossible to keep our moral practices sound and our inward attitudes right while our idea of God is erroneous or inadequate,' he tells us. What is needed is a restoration of our knowledge of the holy.

This title provides privileged insight into the spiritual heart of iBandla lamaNazaretha, or the Nazareth Church (currently estimated to have over a million members) and its visionary leader, Isaiah Shembe, the founder (in 1910). Shembe was an extraordinary man of immense spiritual power, who gained Messiah/like status among his followers. Prefaced by a message from the present leader of the main branch of the Church, Bishop Vimbeni Shembe, and including an enlightening introduction by Liz Gunner, this three part title makes available in English and in isiZulu source material, transcribed and translated from the original longhand books of the Church archives held at Ekuphakameni. It offers in Isaiah Shembe's own voice some of the founding tenets of the Nazareth Church and records the moving testimony of Meshack Hadebe, a 1920's believer, who relates how his family travelled from 'the land of Mashoeshoe' to Ekuphakameni, the holy place 'in the land of Natal'. Their journey in search of 'the Prophet of Jehovah' is inspired by the appearance of an extraordinary star, similar to that which led the Three Wise Men on their holy pilgrimage. Also included is some of the beautiful sacred poetry which forms part of the Church's enduring hymnal. The man of heaven is a unique treasure trove in many respects, that will appeal not just to Shembe followers but to all who have an interest in the complexities of African Christianity. It is invaluable for the intimate access it offers into a fascinating spiritual tradition, and for the voice it gives to a grassroots community immensely powerful but seldom encountered in African literatures.

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In Mormon Christianity Stephen H. Webb becomes the first respected non-Mormon theologian to explore in depth what traditional Christians can learn from the Latter-Day Saints. Richard Mouw's recent work, Talking with Mormons, focuses on making the case that Mormons are not a cult and that Christians should tolerate them. But even Mouw, sympathetic as he is, follows all other non-Mormon theologians in declining to accept Mormons as members of the Christian family. They are not a cult, Mouw writes, but rather a religion related to be set apart from traditional Christianity. Mormons themselves are adamant that they are Christian, and eloquent writers within their own faith have tried to make this case, but no theologian outside the LDS church has ever tried to demonstrate just how Christian they are. Webb writes neither as a critic nor a defender of Mormonism but as a sympathetic observer who is deeply committed to engaging with Mormon ideas. His book is unique in taking Mormon theology seriously and providing plausible and in some instances even persuasive alternatives to many traditional Christian doctrines. It can serve as an introduction to Mormonism, but it goes far beyond that. Webb shows that Mormons are indeed part of the Christian family tree, but that they are a branch that extends well beyond what most Christians have ever imagined. Rather than accusing Mormons of heresy, Webb shows how they are innovative. His account of their creative appropriation of the Christian tradition is meant to inspire more traditional Christians to reconsider the shape of many basic Christian beliefs. At the same time, he also holds up a friendly mirror to Mormons themselves as they become more public and prominent in American religious debates. Yet Webb's book is not all affirming and celebratory. It ends with a call to Mormons to be more focused on Christian essentials and an invitation to other Christians to be more imaginative in considering Mormon alternatives to traditional doctrines.

'The Seventh-day Men' was a title given by contemporaries in the seventeenth and eighteenth centuries to an emerging body of Christians who observed Saturday, rather than Sunday, as the divinely appointed day of rest and worship. This is an extensively revised edition of the first fully documented account of the Sabbatarian movement and how it spread over England and Wales in the two centuries following the Reformation. Drawing on many rare manuscripts and printed works, Dr Ball provides clear evidence that this Christian movement was far more widespread than is often recognized, appearing in more than thirty counties. The author analyses the movement by tracking down its origins as far back as the Celtic tradition, showing its first appearance as 'modern' Sabbatarianism around 1402, and finally exploring its decline in the eighteenth century. As the first comprehensive study of the subject, this book establishes this movement as a significant strand of thought in the history of English Nonconformity, with considerable influence on the religious life of the period. The first comprehensive study of the history of the Sabbatarian movement in England and Wales, this book is an invaluable source for church historians and all those interested in the religious developments of the early modern period.

Shortlisted for the Herskovits Award, this book throws light on secrecy and violence in Uganda, Rwanda and the Great Lakes area of East Africa. On 17 March 2000 several hundred members of a charismatic Christian sect, the Movement for the Restoration of the Ten Commandments of God (MRTC), burnt to death in the group's headquarters in the Southwest Ugandan village of Kanungu. Days later the Ugandan police discovered a series of mass graves containing over 400 bodies on various other properties belonging to the sect. Was this mass suicide or mass murder? Based on eight years of historical andethnographic research, Ghosts of Kanungu provides a comprehensive and scholarly account of the MRTC and of the events leading up to the inferno. It argues that none of these events can be understood without reference to abroader social history of Southwestern Uganda during the twentieth century, in which anti-colonial movements, Catholic White Fathers missionaries, colonial relocation schemes, the breakdown of the Ugandan state, post-war reconstruction, the onset of HIV/AIDS, and the transformation of the regional Nyabingi fertility cult into a Marian church with worldwide connections, all played their part. RICHARD VOKES is Senior Lecturer in Anthropology and Development Studies at the University of Adelaide, Australia Uganda: Fountain Publishers (PB)

In popular culture and scholarship, a consistent trope about Mormonism is that it features a propensity for violence, born of the religion's theocratic impulses and the antinomian tendencies of special revelation. Mormonism and Violence critically assesses the relationship of Mormonism and violence through a close examination of Mormon history and scripture, focusing on the Church of Jesus Christ of Latter-day Saints. The Element pays special attention to violence in the Book of Mormon and the history of the movement, from the 1830s to the present.

1714 was a revolutionary year for Dissenters across the British Empire. The Hanoverian Succession upended a political and religious order antagonistic to Protestant non-conformity and replaced it with a regime that was, ostensibly, sympathetic to the Whig interest. The death of Queen Anne and the dawn of Hanoverian Rule presented Dissenters with fresh opportunities and new challenges as they worked to negotiate and legitimize afresh their place in the polity. Negotiating Toleration: Dissent and the Hanoverian Succession, 1714-1760 examines how Dissenters and their allies in a range of geographic contexts confronted and adapted to the Hanoverian order. Collectively, the contributors reveal that though generally overlooked compared to the Glorious Revolution of 1688-9 or the Act of Union in 1707, 1714 was a pivotal moment with far reaching consequences for dissenters at home and abroad. By decentralizing the narrative beyond England and exploring dissenting reactions in Scotland, Ireland, and North America, the collection demonstrates the extent to which the Succession influenced the politics and touched the lives of ordinary people across the British Atlantic world. As well as offering a thorough breakdown of confessional tensions within Britain during the short and medium terms, this authoritative volume also marks the first attempt to look at the complex interaction between religious communities in consequence of the Hanoverian Succession.

One Step at a Time shows readers how God has a way of throwing responsibilities at people that are far too big for them, but never too big for him. Elmer and Eileen Lehman's story describes how God took two quite ordinary people and led them on a missionary pilgrimage for more than sixty years of marriage. God's path led them from a rural farm in northern New York State to a children's home in Puerto Rico, then to academic study in Virginia followed by twenty-two years in Costa Rica, and then further study in Virginia, culminating with a ministry of teaching, Missions administration, church planting, and retirement in Ohio. One Step at a Time includes eight key lessons they learned along the way that speak to others' journeys as well. Their prayer is that others would be encouraged to step out and respond to God's call upon their lives and risk their future for Him.

Over the past 50 years, the architects of the religious right have become household names: Jerry Falwell, Pat Robertson, James Dobson. They have used their massively influential platforms to build the profiles of evangelical politicians like Mike Huckabee, Rick Perry, and Ted Cruz. Now, a new generation of leaders like Jerry Falwell Jr. and Robert Jeffress enjoys unprecedented access to the Trump White House. What all these leaders share, besides their faith, is their gender. Men dominate the standard narrative of the rise of the religious right. Yet during the 1970s and 1980s nationally prominent evangelical women played essential roles in shaping the priorities of the movement and mobilizing its supporters. In particular, they helped to formulate, articulate, and defend the traditionalist politics of gender and family that in turn made it easy to downplay the importance of their leadership roles. In This Is Our Message, Emily Johnson begins by examining the lives and work of four well-known women-evangelical marriage advice author Marabel Morgan, singer and anti-gay-rights activist Anita Bryant, author and political lobbyist Beverly LaHaye, and televangelist Tammy Faye Bakker. The book explores their impact on the rise of the New Christian Right and on the development of the evangelical subculture, which is a key channel for injecting conservative political ideas into purportedly apolitical spaces. Johnson then highlights the ongoing significance of this history through an analysis of Sarah Palin's vice presidential candidacy in 2008 and Michele Bachmann's presidential bid in 2012. These campaigns were made possible by the legacies of an earlier generation of conservative evangelical women who continue to impact our national conversations about gender, family, and sex.

One of the most pertinent questions facing students of Mormon Studies is gaining further understanding of the function the Bible played in the composition of Joseph Smith's primary compositions, the Book of Mormon and the Doctrine and Covenants. With a few notable exceptions, such as Philip Barlow's Mormons and the Bible and Grant Hardy's Understanding the Book of Mormon, full-length monographs devoted to this topic have been lacking. This manuscript attempts to remedy this through a close analysis of how Mormon scripture, specifically the Book of Mormon and the Doctrine and Covenants, integrates the writings of New Testament into its own text. This manuscript takes up the argument that through the rhetoric of allusivity (the allusion to one text by another) Joseph Smith was able to bestow upon his works an authority they would have lacked without the incorporation of biblical language. In order to provide a thorough analysis focused on how Smith incorporated the biblical text into his own texts, this work will limit itself only to those passages in Mormon scripture that allude to the Prologue of John's gospel (John 1:1-18). The choice of the Prologue of John is due to its frequent appearance throughout Smith's corpus as well as its recognizable language. This study further argues that the manner in which Smith incorporates the Johannine Prologue is by no means uniform but actually quite creative, taking (at least) four different forms: Echo, Allusion, Expansion, and Inversion. The methodology used in this work is based primarily upon recent developments in intertextual studies of the Bible, an analytical method that has proved to be quite effective in studying later author's use of earlier texts.

Originally published in 1920, this book presents an account of the Brownist movement in Norwich and Norfolk at around 1580. Notes are incorporated throughout and previously unseen historical sources are discussed. This book will be of value to anyone with an interest in the Brownists and sixteenth-century religious history.

This book shows that new centers of Christianity have taken root in the global south. Although these communities were previously poor and marginalized, Stephen Offutt illustrates that they are now socioeconomically diverse, internationally well connected, and socially engaged. Offutt argues that local and global religious social forces, as opposed to other social, economic, or political forces, are primarily responsible for these changes.

Conservative Protestants are mentioned repeatedly in the ongoing conversation about social capital, individualism, and community in the United States. As John Wilson notes in his introduction, evangelicals are frequently discussed either as a threat to civil society or as apparent counterexamples to the prevailing view of American society's fragmentation. The essays in this volume take another look at the role of evangelicals in American civic life. The prominent contributors examine evangelicals' beliefs and activity on topics ranging from bioethics to race relations and welfare reform to international human rights. Taken together, the essays show that, contrary to what critics have proclaimed, the social commitment of evangelicals extends considerably beyond family-related issues, and that their activity in the public sphere makes an essential contribution to the public good. Clearly written and persuasively argued, A Public Faith: Evangelicals and Civic Engagement is a powerful correction to the misconceptions about evangelicals that abound in the current civil-society debate. Co-published with the Ethics and Public Policy Center.

Explores the role of race and consumer culture in attracting urban congregants to an evangelical church The Urban Church Imagined illuminates the dynamics surrounding white urban evangelical congregations' approaches to organizational vitality and diversifying membership. Many evangelical churches are moving to urban, downtown areas to build their congregations and attract younger, millennial members. The urban environment fosters two expectations. First, a deep familiarity and reverence for popular consumer culture, and second, the presence of racial diversity. Church leaders use these ideas when they imagine what a "city church" should look like, but they must balance that with what it actually takes to make this happen. In part, racial diversity is seen as key to urban churches presenting themselves as "in touch" and "authentic." Yet, in an effort to seduce religious consumers, church leaders often and inadvertently end up reproducing racial and economic inequality, an unexpected contradiction to their goal of inclusivity. Drawing on several years of research, Jessica M. Barron and Rhys H. Williams explore the cultural contours of one such church in downtown Chicago. They show that church leaders and congregants' understandings of the connections between race, consumer culture, and the city is a motivating factor for many members who value interracial interactions as a part of their worship experience. But these explorations often unintentionally exclude members along racial and classed lines. Indeed, religious organizations' efforts to engage urban environments and foster integrated congregations produce complex and dynamic relationships between their racially diverse memberships and the cultivation of a safe haven in which white, middle-class leaders can feel as though they are being a positive force in the fight for religious vitality and racial diversity. The book adds to the growing constellation of studies on urban religious organizations, as well as emerging scholarship on intersectionality and congregational characteristics in American religious life. In so doing, it offers important insights into racially diverse congregations in urban areas, a growing trend among evangelical churches. This work is an important case study on the challenges faced by modern churches and urban institutions in general.

James Dobson, founder of the conservative Christian foundation Focus on the Family, is well-known to the secular world as a crusader for the Christian right. But within Christian circles he is known primarily as a childrearing expert. Millions of American children have been raised on his message, disseminated through books, videos, radio programs, magazines, and other media. While evangelical Christians have always placed great importance on familial responsibilities, Dobson placed the family at the center of Christian life. Only by sticking to proper family roles can we achieve salvation. Women, for instance, only come to know God fully by submitting to their husbands and nurturing their children. Such uniting of family life and religion has drawn people to the organization, just as it has forced them to wrestle with what it meant to be a Christian wife, husband, mother, father, son, or daughter. Adapting theories from developmental psychology that melded parental modeling with a conservative Christian theology of sinfulness, salvation, and a living relationship with Jesus, Dobson created a new model for the Christian family. But what does that model look like in real life? Drawing on interviews with mothers, fathers, sons, and daughters, Practicing What the Doctor Preached explores how actual families put Dobson's principles into practice. To what extent does Focus shape the practices of its audience to its own ends, and to what extent does Focus' understanding of its members' practices and needs shape the organization? Susan B. Ridgely shows that, while Dobson is known for being rigid and dogmatic, his followers show surprising flexibility in the way they actually use his materials. She examines Focus's listeners and their changing needs over the organization's first thirty years, a span that saw the organization expand from centering itself on childrearing to entrenching itself in public debates over sexuality, education, and national politics.